Chapter 6. Major Divine Patterns (in the World)
1. The Gospel Rainbow [the NASB is again used primarily unless otherwise stated]
Here we begin to not only consider the patterns in the Word, but also the patterns in creation. God is the author of both, so it would be surprising if we couldn’t find divine clues of a religious import in the natural world. For example, we are all familiar with the similarity of the butterfly to Christ. Who could miss the significance of a lowly worm transforming into a beautiful butterfly? Moreover, how can we miss the significance of a keyhole sand dollar’s skeleton, where what looks like a plant with a head, two arms, and two legs, is pictured along with five wound-marks aimed at the hands, feet, and heart (and there are also dove-like structures inside)? Let’s begin by looking at a very early sanctified phenomenon, the rainbow...
We know from the Scriptures that God appointed a rainbow for a symbol of a covenant, reassuring the people who survived Noah’s flood that a like event would never occur (see Genesis 9). Incidentally, the word “rainbow” doesn’t really exist in Biblical Hebrew, only the word “bow.” The same Hebrew word is used in the Old Testament to describe the arrow-shooting weapon used in battle and the colourful arc we see in the sky. It’s interesting to note that if a rainbow is a “bow,” then this bow is pointed upward towards Heaven. God was making the parallel that there would never be complete destruction on the earth, for the complete destruction would one day happen to his Son who sits upon the throne above, to him who would come to suffer the fullness of wrath for his people...
<Then Noah built an altar to the LORD, and took of every clean animal and of every clean bird and offered burnt offerings on the altar. The LORD smelled the soothing aroma; and the LORD said to Himself [Lit to His heart], “I will never again curse the ground on account of man, for the intent [Or inclination] of man’s heart is evil from his youth; and I will never again destroy [Lit smite] every living thing, as I have done.” -- Genesis 8:20-21
<Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you [One early ms reads us] and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma [Lit for an odor of fragrance]. -- Ephesians 5:1-2
The rainbow doesn’t appear often in Scriptures, but when it does there is a lot of significance attached to it. For example, although it’s debated by scholars, Joseph probably wore a multi-coloured coat (which was later ripped and dipped in blood). In Revelation 4 and 10 the rainbow is pictured along with the over-arching authority of God. In the prophetic books of the Old Testament there is a usage that warrants special attention...
<Now above the expanse that was over their {the cherubim’s} heads there was something resembling a throne, like lapis lazuli [Heb eben-sappir] in appearance; and on that which resembled a throne, high up, [was] a figure with the appearance of a man. Then I noticed [Lit saw] from the appearance of His loins and upward something like glowing metal [Or electrum] that looked like fire all around within it, and from the appearance of His loins and downward I saw something like fire; and [there was] a radiance around Him. As the appearance of the rainbow in [Lit which occurs in] the clouds on a rainy day, so [was] the appearance of the surrounding radiance... -- Ezekiel 1:26-28
There are several times in the book of Ezekiel where this anonymous figure appears. It’s obvious that it is a physical representation of Almighty God, and therefore is another appearance of the pre-incarnate Christ. This is the only sense of the description that fits the bill. A telling comment from Rashi on this metal-man substantiates this claim. For concerning the verse describing the glowing ruler, the French Rabbi stated, “No permission was granted to ponder over this verse” (chabad.org). And again when this man is described in Ezekiel 8:1-3, Rashi hits us with the same unfortunate “piety,” saying, “It is forbidden to reflect on this verse” (chabad.org).
In Revelation 4 and 10, and also in Ezekiel, the dominant theme is the power and judgment of God. The rainbow appears in these scenes to express that in the midst of wrath and dominion the Godhead still remembers mercy. Yet why was the rainbow employed to be such an emblem? What do multi-coloured layers have to do with loving-kindness? Well the rainbow is a dissection of light; God is light (1 John 1:5), so therefore a rainbow could connote the manifold attributes of the simple God (“simple” in the theological nature of not being divided into parts; this is the idea of the seven-partitioned Spirit which is said to reside in the Lord Jesus Christ; that is to say, the Holy Spirit is complete wisdom and complete understanding, not half wisdom and half understanding).
The Bible covers two Covenants, and also covers two dominant aspects of the Messiah. This Christ is always “the Word,” yet in the Old Testament his greatest work was that of creation in Genesis, while in the New Testament his greatest work was that of redemption as found in the Gospels. What’s interesting is that both creation and redemption were framed into seven categories of speech. That is to say, there were seven days of creation when the Lord spoke all things into existence, and then there were also seven sayings the Lord uttered while dying upon the Cross. What’s amazing is that these two sets are strongly parallel, and paint an interesting picture for the Christian, as they describe the stages of a man or woman being saved, sanctified, and glorified by the Holy Spirit. Let’s take a look at each set of sayings.
A. Predestination
<In the beginning God created the heavens and the earth. The earth was formless and void [Or a waste and emptiness], and darkness was over the surface of [Lit face of] the deep, and the Spirit of God was moving [Or hovering] over the surface of [Lit face of] the waters. Then God said, “Let there be light;” and there was light. -- Genesis 1:1-3
<When they came to the place called The Skull [In Lat Calvarius; or Calvary], there they crucified Him and the criminals, one on the right and the other on the left. [Some early mss do not contain But Jesus was saying...doing] But Jesus was saying, “Father, forgive them; for they do not know what they are doing...” -- Luke 23:33-34
On the one hand, salvation through Jesus Christ comes solely through the believer’s faith in response to the report of redemption. On the other hand, it is a predetermined matter, as the undeserving recipients of this grace were selected by the three persons of the Godhead before the world was. The first utterance that Hashem spoke as Creator was to call forth light, and the first thing Jesus of Nazareth did on the Cross was to call forth mercy unto forgiveness.
The doctrine of predestination gets a lot of people in a tizzy; and currently, as in many times throughout church history, there’s a rather unholy war between sanctified Augustinians and sanctified individuals who believe in extreme free-will. I personally am convinced that predestination is the only thing that makes sense according to the Word.
One reason is because I’ve never actually met anyone, no matter how anti-Augustine they claim to be, who truly believes in free-will. For example, if a friend comes to faith in Christ, what is the common assumption? Is it believed that the person came to faith because of some pre-existing goodness that was in them or rather through the direct action of God? I think the vast majority of Christians would reply that it was owing to the power of God.
If it is believed that this came through divine power, then free-will is ruled out, for God predetermined to lead and enlighten the friend. Besides, even if the salvation was due to some rare inner goodness and partly to intercessory prayer, where did these special dispositions come from? We confess that it’s all from God; if so, then why does anyone question predestination?
Well, the reason why free-will still has a huge following is that the concept of being arbitrarily selected for redemption gets lodged in the throat of those who understand how kind and just God is. Many think that if God predetermines some for Heaven that inevitably means he predetermines some to Hell. It’s because of this apparent blight on the justice of God that they think it their duty to fight the full doctrine of providence, no matter how counter-intuitive or anti-Scriptural the arguments. I’d like to offer two lines of thought in an attempt to sway my free-will brothers and sisters a bit.
As I’ve said, the thesis of many is that predestination isn’t just. Actually, God does give all of us a right to choose between life and death, between following his commands or being disobedient; otherwise, there wouldn’t be a Bible at all. The problem is that we all choose death. If all choose death, then why is God unjust in punishing people according to their wishes? Moreover, if God, in accordance with his abundant mercy, decides through his own goodness and at his own expense (that is to say, through his own blood) to forcibly redeem some, how is this unjust?
The second line is the great chapter on the relationship between providence and grace, Romans 9. Paul follows a logical course that answers the great questions concerning predestination. He begins by expressing the love that he has for his natural people...
<I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish [Lit pray] that I myself were accursed, [separated] from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the [temple] service and the promises, whose are the fathers, and from whom is the Christ [I.e. the Messiah] according to the flesh, who is over all, God blessed forever [Lit unto the ages]. Amen. -- verses 1-5
After discussing the common Gospel of the gentiles and Jews in the previous eight chapters, he begins to step up his concentration on Israel while closing out the section about justification. Paul knew that while no one is saved but through faith in Christ, God loves Israel and has a plan for it, otherwise the Bible is full of unfulfilled promises. His first step therefore is to show his empathy and understanding for the election of Israel; yet just as he cannot allow these sentiments to deter his proclamation of the universal Gospel, neither can God...
<But [it is] not as though the word of God has failed. For they are not all Israel who are [descended] from Israel; nor are they all children because they are Abraham’s descendants [Lit seed], but: “THROUGH [Lit in] ISAAC YOUR DESCENDANTS [Lit seed] WILL BE NAMED {Genesis 21:12}.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants [Lit seed]. For this is the word of promise: “AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON {Genesis 18:10}.” -- verses 6-9
Is an Israeli axe-murderer set for Heaven simply because he’s an Israeli? Although some evangelicals seem to teach something like this, the answer is obviously no. I, as Paul, and God, love the Jewish people in an unconditional way, yet all the love in the world will not make anyone sinless in the sight of God, which is the requirement for entry into the Jerusalem above. This can only come to pass through faith in their Messiah, the Everlasting Holy One who was made a curse so that we all could be blessed.
Paul draws support for this position from the Law itself, as the seed of Abraham that was set to inherit the covenantal-estate of the patriarch was born of promise. Abraham and Sarah gave birth to Isaac even when they were very old, for God gave the assurance and, as always, he fulfilled it. Since this is the case, it is implicit that the descendants of Abraham that are predestined for sonship and daughtership come via God’s gracious providence, through promise, and not through flesh or law...
<He {i.e., Jesus} was in the world, and the world was made through Him, and the world did not know Him. He came to His own [Or own things, possessions, domain], and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, [even] to those who believe in His name, who were born [Or begotten], not of blood [Lit bloods] nor of the will of the flesh nor of the will of man, but of God. -- John 1:10-13
We must indeed call upon Christ for salvation, yet some are predestined to receive all the needful things, spiritual and otherwise (such as learning, influences, etc.), for this to come to pass, and all such things are from God.
Paul continues on with the fact that predestination is grace -- just as Abraham and Sarah giving birth after decades of infertility was of grace -- by pointing out a statement made concerning Isaac’s children...
<And not only this, but there was Rebekah also, when she had conceived [twins] by one man, our father Isaac; for though [the twins] were not yet born and had not done anything good or bad, so that God’s purpose according to [His] choice would stand [Lit remain], not because of [Lit from] works but because of [Lit from] Him who calls, it was said to her, “THE OLDER WILL SERVE THE YOUNGER {Genesis 25:23}.” Just as it is written, “JACOB I LOVED, BUT ESAU I HATED {Malachi 1:2-3}.” -- verses 10-13
Esau was hated because of his sins; yet Jacob, even though he was just as bad as his brother in the book of Genesis, was a recipient of grace. It’s evident that Jacob knew the Christ in angelic form (that is to say, before he was born in Bethlehem), as he prays to him in Genesis 48. Jacob was given the knowledge of the Redeemer, while Esau was not. Ah, but is there not injustice in this? That’s where Paul goes next...
<What shall we say then? There is no injustice with God, is there? May it never be! For He says to Moses, “I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION {Exodus 33:19}.” So then it [does] not [depend] on the man who wills or the man who runs, but on God who has mercy. For the Scripture says to Pharaoh, “FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT [Lit in] THE WHOLE EARTH {Exodus 9:16}.” So then He has mercy on whom He desires, and He hardens whom He desires. -- verses 14-18
This latter statement has caused a lot of controversy. Since God hardened Pharaoh’s heart, does he actually harden some people against accepting the truth? The answer to this must be no, or else that would be unjust. God doesn’t harden people away from Christ; as is said very plainly throughout Romans (cf. 3:10-18), no one willingly seeks the Lord. The case with Pharaoh has nothing to do with justification; it rather speaks of holy and fearful judgment.
God turns sinners towards more sin and the righteous to more righteousness. For example, God is shown in the first chapter of Romans to be delivering up society to rampant homosexuality and the ensuing diseases, all because it willingly rejected knowledge of him. In the Gospels the Lord Jesus sometimes tested the disciples with difficult speech to see who was really for him and who would be easily offended (cf. John 6). God urges us on in our path, testing, judging, and then rewarding or condemning.
But some still might argue, why are not all led unto Christ? Why doesn’t he form everyone’s life and give everyone the spiritual power to lay hold on salvation via the Lord Jesus? Well, because God is God, and he can do whatever he wants, and he desires to give the elect an example of righteous wrath. We are all created equal. Some people might be given special dispositions (such as Paul’s zealousness for the Law) or be born into special circumstances (such as with a bookcase full of Bible commentaries outside of their bedroom), yet no culpable person is born below par. All have the capacity to distinguish between right and wrong, or else they will not be judged. Moreover, Christ enlightens everyone who comes into the world to a reasonable extent (John 1:9), yet they still willingly choose darkness (John 3:19-21). Therefore, as with Pharaoh, God will continue to mould the lives of the unredeemed to the praise of his glory, even while they are sauntering defiantly to Hades...
<You will say to me then, “Why does he still find fault? For who can resist his will?” But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory -- even us whom he has called, not from the Jews only but also from the Gentiles? -- verses 19-24 (I had to use the ESV for this quote, as the NASB gives it a non-literal twist that spoils the essence)
The hang-up with many is that they have an inflated sense of mankind’s importance. We don’t bat an eyelash when we hear that the fallen angels are condemned to Hell, but say this about a man, and God is called a monster. No, it is we who are monstrous sinners, and this by free-will, by our own choosing, day after day, and night after night.
B. Separation
<Then God said, “Let there be an expanse [Or a firmament] in the midst of the waters, and let it separate the waters from the waters.” God made the expanse [Or firmament], and separated the waters which were below the expanse [Or firmament] from the waters which were above the expanse [Or firmament]; and it was so. God called the expanse [Or firmament] heaven. -- Genesis 1:6-8
<One of the criminals who were hanged [there] was hurling abuse at [Or blaspheming] Him, saying, “Are You not the Christ [I.e. Messiah]? Save Yourself and us!” But the other answered, and rebuking him said, “Do you not even fear God, since you are under the same sentence of condemnation? And we indeed [are suffering] justly, for we are receiving what we deserve for our deeds [Lit things worthy of what we have done]; but this man has done nothing wrong.” And he was saying, “Jesus, remember me {some manuscripts have, “And he said to Jesus, ‘Remember me Lord’”} when You come in [Or into] Your kingdom!” And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” -- Luke 23:39-43
We don’t know exactly what is meant when it is written that God separated the waters, although it’s probably a reference to his fixing our atmospheric layers and appointing the cycle of clouds and rain. The only problem with this view is that God later commands the heavenly bodies to be put into this expanse, which would be an impossible mistake by Moses, for ancient man obviously knew that the clouds were in front of the heavenly bodies.
The solution to the problem is probably that the Hebrew word for heaven is always dual, thus there is the possibility of there being multiple heavens, just as Paul says he was taken to “the third heaven” (2 Corinthians 12:2). One heaven is our sky, the second is outer space, and the third is what lies outside of our universe, outside of time and space. In any case, it’s clear that there was a vital separation, taking of the waters that were below and lifting them skyward. It doesn’t take too much imagination to see a like thing occurring in the second saying of the cross.
There were two thieves crucified with the Messiah and they added to his misery by reviling him. The other Gospels also depict these men as being hateful and belligerent to the Christ, but Luke was privy to an extra scene, where one of the criminals repents and puts his faith in the Lord: “‘We indeed [are suffering] justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong.’ And he was saying, ‘Jesus, remember me...’”
If all would say those exact same words with faith there would be no water left below.
Moving on, since we are separate, we must act separate. Everywhere in Scripture we are called to be distant from the world and to set our sights on heavenly matters...
<What shall we say then? Are we to continue in sin so that grace may increase? May it never be! How shall we who died to sin still live in it? Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. -- Romans 6:1-4
Baptism is not necessary for salvation, only faith. Yet baptism is a wonderful gift to the people of God, a tangible enactment of what has happened to us because of atonement through Jesus Christ, our body of death being immersed, and the newness of our persons arising from the waters. A new life doesn’t mean that everything which is not “for Christians by Christians” is evil. All people are created in the image of God, and many have produced beautiful music, written thought-provoking works, or made fascinating scientific discoveries, apart from the specific blessing of a faith-filled life. We are under no compulsion to avoid these things, but we are under compulsion to sift very carefully everything that enters our eyes and ears...
<Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely [Or lovable and gracious], whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things [Lit ponder these things]. The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you. -- Philippians 4:8-9
The Son of God is the greatest expression of truth, honour, righteousness, purity, loveliness, goodness, excellence, and worthiness, existing forever as the perfect image of the Father. Therefore, what better thing is there to focus on other than Jesus Christ? With this in mind let us look at the next set of sayings from Genesis and the Gospels...
C. The Fruit-Tree
<Then God said, “Let the waters below the heavens be gathered into one place, and let the dry land appear;” and it was so. God called the dry land earth, and the gathering of the waters He called seas; and God saw that it was good. Then God said, “Let the earth sprout vegetation [Or grass], plants [Or herbs] yielding seed, [and] fruit trees on the earth bearing fruit after their [Lit its] kind with seed in them [Lit in which is its seed];” and it was so. The earth brought forth vegetation [Or grass], plants [Or herbs] yielding seed after their [Lit its] kind, and trees bearing fruit with seed in them [Lit in which is its seed], after their [Lit its] kind; and God saw that it was good. -- Genesis 1:9-12
<But standing by the cross of Jesus were His mother, and His mother’s sister, Mary the [wife] of Clopas, and Mary Magdalene. When Jesus then saw His mother, and the disciple whom He loved standing nearby, He said to His mother, “Woman, behold, your son!” Then He said to the disciple, “Behold, your mother!” From that hour the disciple took her into his own [household.] -- John 19:25-27
Rashi has an interesting comment on Genesis 1:11...
<Fruit trees: That the taste of the tree should be like the taste of the fruit. It [the earth] did not do so, however, but “the earth gave forth, etc., trees producing fruit,” but the trees themselves were not fruit. Therefore, when man was cursed because of his iniquity, it [the earth] too was punished for its iniquity... -- [from Gen. Rabbah 5:9] (chabad.org)
What Rashi seemingly means is that in nearly a “Willy Wonka” sort of way the original trees were meant to be edible. We see a picture of this with heaven’s fruit trees which will always be in season, blossoming abundantly year-round (cf. Revelation 22:2).
Now the motif from Genesis of land being separated from water is as Israel being called forth from the nations; for indeed, the mega-theme of the entire book is the forming of the twelve tribes of Israel and their being distinguished from the other peoples (see also Revelation 17:15 where the nations are equated to water). The fruit of trees have a special designation as that which is eaten in Paradise (see Genesis 2:9, Revelation 22:2, and Isaiah 4:2 which gives a Messianic prophecy concerning fruit).
The Messiah therefore is the fruit-tree that springs from his true mother, Israel (see Revelation 12), the nation itself having been separated from the gentiles. So considering Rashi’s comment, God called for trees that for all intents and purposes were fruit intrinsically, but the earth instead produced trees that gradually bore fruit. Likewise, God calls all of mankind to be perfect in righteousness, yet the Messiah of Israel is the only one who has fulfilled this, as he is the only one obedient through and through, a completely perfect servant of God, his homogenized ministry a sacrifice fit for continual consumption by the Father of Lights.
The best we can hope for is to emulate him by observing his commandments and teachings, being empowered by his Spirit. We can bear deeds of righteousness in many seasons if we continue on with the Lord...
<Abide in Me, and I in you. As the branch cannot bear fruit of [Lit from] itself unless it abides in the vine, so neither [can] you unless you abide in Me. I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. -- John 15:4-5
This idea of emulation is prominent in the Calvary-scene above. John was instructed to look to the mother of the Christ as his own mother, and the mother was commanded to look to John as her own son, a representative of the one she was about to lose. Even now, the Lord’s interests are to be our own interests, and this not only includes a personal knowledge of his person and work (as Mary to John), but also includes seeking the blessing of his people (as John to Mary)...
<Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel, for which [Lit in which] I suffer hardship even to imprisonment as a criminal; but the word of God is not imprisoned. For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus [and] with [it] eternal glory. -- 2 Timothy 2:8-10
D. Beacons
Having been justified by his blood-red righteousness, through which also we receive our separation and new vocation, next we must seek the greenness of growth so that we may blossom into a branch that is regularly bearing fruit. In order to do this we need the Lord to constantly guide us.
Although we can be sure of all things working together for good to those who believe, we still have to come to terms with how this translates to everyday life. Figuring out how to receive guidance after becoming a Christian is perhaps the most difficult of disciplines to be initiated into. When the joy of salvation has waned, there can set in an overwhelming confusion and second-guessing on just how to proceed. We must first understand that Christianity is not “wisdom for living,” but a new creation. As was stated before, we are to die to our old selves and look unto Christ for the “renewing of {our} mind” (Romans 12:2).
This must practically be worked out by engaging in personal, Christ-centred Bible study and prayer...
<With [Lit Through] all prayer and petition pray [Lit praying] at all times in the Spirit, and with this in view, be [Lit being] on the alert with all perseverance and petition for all the saints... -- Ephesians 6:18
<So Jesus was saying to those Jews who had believed Him, “If you continue in My word, [then] you are truly disciples of Mine; and you will know the truth, and the truth will make you free.” -- John 8:31
Now simply telling people to read the Bible isn’t enough, as it is a complex book and easy to get lost thereby. The most important thing when reading the Scriptures is to have the proper magnetic North constantly in mind, which is salvation by grace through faith in Christ. There are a lot of legalistic statements that can confuse Christians if they are not properly orientated. The Bible must be considered as a composite whole; for not every single doctrine can be stated every single time it might be applicable. For example, when the Lord Jesus taught people about the prodigal son there was no mention of the Cross. The son simply repented and returned and the father accepted him. Are we to take by this that the Lord Jesus viewed his own sacrifice as meaningless? Of course not; we understand that for the sake of brevity and stressing a different point he simply left it out of this story.
Another example is Paul. After listing many common transgressions in Galatians 5 he writes, “That those who practice such things will not inherit the kingdom of God” (verse 21). Now we cannot take that to mean that whoever has committed these things can’t be forgiven, nor are we to take it to mean that those who have been forgiven will not still struggle with these sins; it is just a sharp, direct statement that needs to be placed into his broader theology.
Some legal sayings in the Scriptures are surprisingly direct, yet direct sayings shouldn’t cause problems because they normally don’t day-to-day. Think about it. If you are in a building and someone asks you for directions you may say, “Go straight down that hall, turn left, and then right.” So off they go; but wait, they can’t go “straight” down the hall, for there is a mop-bucket in the way, so they have to curve a bit. Then they make their first left, but when they do so, someone rushes by them, and they must turn their body left again to dodge the passer-by. Okay, so in